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this precept involves all the good we can ever achieve, and all the honor we can ever render to the supreme intelligence. Happiness is inseparably connected with conformity to the divine mind, so therefore obedience to his commands must ever tend to brighten our present and future prospects.

This law cannot be repealed. God must cease to reign, before he can cease to demand the love and homage of his creatures. How powerfully does this subject remind us of the evil of sin! sin is a transgression of the law-it is directly opposed to infinite wisdom, justice, and benevolence, and aims at the subversion of all order in the universe; witness its deplorable effects in the miseries to which human nature is exposed even on earth; now however we see through a glass darkly; what must be its terrible results in the worm that never dies, and the fire that is never quenched!

It is pleasing in connection with this theme to meditate on the great economy of redemption. The law, though wise and just, and tending to promote the happiness of intelligent beings, denounces vengeance against the sinner :

"Only the gospel can express
Forgiving love and cleansing grace."

"He that believeth in the Son hath everlasting life." In this view what a delightful contrast there is between Sinai and Calvary. We can, it is true, trace the operations of the same perfections in the transactions by which they both were distinguished, but whilst in the one Jehovah only appears as a legislator, in the other we behold him a just God and a Saviour. On Sinai the Supreme Being is seated on his throne clothed with awful majesty, demanding the obedience of his creatures. On Calvary Jesus ascends the altar, magnifies the law and makes it honourable, so that pardon may be obtained by all that rely on his atonement. Sinai denounces vengeance against the transgressors-Calvary, in sweetest strains, proclaims life and immortality. We tremble beneath the frowning summits of Sinai; but oh! my heart is subdued and melted as I gaze and medidate on the wonders of Calvary. Sinner! you must escape to the sanctuary of the Cross, or endure the curse of a violated law. He that believeth not the Son is condemned already--the wrath of God abideth on him.”

J. J. OWEN.

ON ATONEMENT AND SACRIFICE.

(Extract from Magee.)

It is clear from the words of scripture, that both Cain and Abel made oblations to the Lord. It is equally clear, that Abel's was an animal sacrifice. It is no less clear, that Abel's was accepted, whilst that of Cain was rejected. Now, what could have occasioned the distinction? The acknowledgment of the Supreme Being, and of his universal dominion, was no less strong in the offering of the fruits of the earth by Cain, than in that of the firstling of the flock by Abel; the intrinsic efficacy of the gift must have been the same in each each giving of the best which he possessed; the expression of gratitude is equally significant and forcible in both. How then is the difference to be explained? If we look to the writer of the Hebrews, he informs us, that the ground on which Abel's oblation was preferred to that of Cain, was, that Abel offered his in faith; and the criterion of this faith appears also to have been, in the opinion of

this writer, the animal sacrifice. The words are remarkable, see Heb. xi. 4. The words here translated a more excellent sacrifice, are in an early version rendered a much more sacrifice, which phrase, though uncouth in form, adequately conveys the original. The meaning then is, that by faith Abel offered that which was much more of the true nature of sacrifice, than what had been offered by Cain. Abel consequently was directed by faith, and this faith was manifested in the nature of his offering. What then are we to infer? Without some revelation granted, some assurance held out as the object of faith, Abel could not have exercised this virtue and without some peculiar mode of sacrifice enjoined, he could not have exemplified bis faith by an appropriate offering. The offering made, we have already seen, was that of an animal. Let us consider whether this could have any connection with any divine assurance, given at that early day.

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It is obvious, that the promise made to our first parents, conveyed an intimation of some future Deliverer, who should overcome the tempter; that had drawn man from his innocence, and remove those evils which had been occasioned by the fall. This assurance, without which, or some other ground of hope, it seems difficult to perceive how the principle could have had place among men, became to our first parents the grand object of faith. To perpetuate this fundamental article of religious belief among the descendants of Adam, some striking memorial of the fall of man, and of the promised deliverance, would naturally be appointed. And if we admit that the scheme of redemption by the death of the only begotten Son of God, was determined from the beginning that is, if we admit that when God had ordained the redemption of man, he had ordained the means; if we admit that Christ was the Lamb slain from the foundation of the world, what memorial could be devised more apposite than that of animal sacrifice? exemplifying by the slaying of the victim, the death which had been denounced against man's transgressions; thus exhibiting the awful lesson of that death which was the wages of sin, and at the same time representing that death which was actually to be undergone by the Redeemer of mankind; and hereby connecting in one view, the two great cardinal events in the history of man, the fall, and the recovery; the death denounced against sin, and the death appointed for that Holy One, who was to lay down his life to deliver man from the consequences of sin. If this view of the matter be just, there is nothing improbable even in the supposition that that part of the signification of the rite, which related to the sacrifice of Christ, might have been in some degree made known from the beginning. But not to contend for this, room for the exercise of faith is equally preserved, on the idea that animal sacrifice was enjoined in the general, as to the religious sign of faith in the promise of redemption, without any intimation of the way in which it became a sign. Agreeably to these principles, we shall find but little difficulty in determining on what ground it was, that Abel's offering was accepted, while that of Cain was rejected. Abel, in firm reliance on the promise of God, and in obedience to his command, offered that sacrifice which had been enjoined as the religious expression of his faith; whilst Cain, disregarding the gracious assurance that had been vouchsafed, or at least disdaining to adopt the prescribed mode of manifesting his belief, possibly as not appearing to his reason to possess any efficacy or natural fitness, thought he had sufficiently acquitted

himself of his duty, in acknowledging the general superintendence of God, and expressing his gratitude to the Supreme Benefactor, by presenting some of those good things, which he thereby confessed to have been derived from his bounty. In short, Cain, the first-born of the fall, exhibits the first fruits of his parents disobedience, in the arrogance and self-sufficiency of rejecting the aids of revelation, because it fell not within his apprehension of right. He takes the first place in the annals of Deism, and displays, in his proud rejection of the ordinance of sacrifice, the same spirit which in later days, has actuated his enlightened followers, in rejecting the sacrifice of Christ.

This view of the subject receives strength, from the terms of expostulation in which God addresses Cain, on his expressing resentment at the rejection of his offering, and the acceptance of Abel's. The words in the present version (Genesis iv, 6, 7,) as they stand connected in the context, supply no very satisfactory meaning, and have long served to exercise the ingenuity of commentators to but little purpose. But if the word which is here translated sin, be rendered, as we find it in a great variety of passages in the Old Testament, a sin offering, the reading of the passage then becomes, "If thou doest well, shalt thou not be accepted? and if thou doest not well, a sin offering lieth even at the door." The connection is thus rendered evident. God rebukes Cain, for not conforming to that species of sacrifice which had been offered by Abel. He refers to it, as a matter of known injunction; and hereby points out the ground of distinction in his treatment of him and his brother; and thus, in direct terms, enjoins the observance of animal sacrifice. * * * What then is the result of the foregoing reflections ?-the sacrifice of Abel was an animal sacrifice. This sacrifice was accepted. The ground of this acceptance was the faith in which it was offered. Scripture assigns no other object of this faith, but the promise of a Redeemer and of this faith, the offering of an animal sacrifice appears to have been the legitimate, and consequently the instituted expression. The institution of animal sacrifices, then, was coeval with the fall, and had a reference to the sacrifice of our redemption. But, as it had also an immediate and most appropriate application to that important event in the condition of man, which, as being the occasion of, was essentially connected with, the work of redemption; that, likewise, we have reason to think, was included in its signification; and thus upon the whole, sacrifice appears to have been ordained as a standing memorial of the death introduced by sin, and of that death which was to be suffered by the Redeemer." B.

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Supper every Lord's day? If so, is the members suitable and disposed to co-operate practice binding upon us? in the discharge of these offices.

3. Did the Apostolic Churches raise their funds for the support of the cause, and for the relief of the poor, by making a collection every Lord's day.

4. Does the word translated fellowship, in Acts ii. 42, more properly signify contribution or collection?

ANSWER 1.-So far as we can learn, the state and constitution of the Church at Jerusalem from Acts ii, or as far as the inspired history extends, it was evidently in extraordinary circumstances, which places it too high to be an exact model for all christian Churches at all times. It appears to have been the habitual residence of the Apostles, (Acts viii. 1, xv. 2,) who have left no successors. It will be allowed that they were officers extraordinary, and that, in these officers at least, all other churches must be inferior to that at Jerusalem. Its final constitution, for a short period before the destruction of the city, and the dispersion of the christian Church together with, or more probably, previously to, the disper sion of its unbelieving inhabitants, was that of elders and deacons, like that of other Churches, Phil. i, 1. Its ordinances, worship, and discipline, so far as we know, except for a short time after the extraordinary effusion of the Holy Spirit at Pentecost, was, in no material respect different from what now prevails in Baptist Churches in this country. The respect referred to in which it was different was the very natural one, under their peculiar circumstances, of assembling daily for public and social wor. ship. That the community of goods in this Church was not even then obligatory on any one, and had extraordinary and temporary in. ducements, not applying to all churches, ap. pears from Acts v. 4; and from the consider. ation that, believing as they did, the Saviour's predictions of approaching destruction, they knew that property would shortly be of no value in that country, they that had land therefore the more readily disposed of it, to gratify their own affectionate and christian disposition to relieve their more needy

brethren.

2. That there was a plurality of elders or bishops, as well as of deacons, in the Church at Jerusalem and some other Apostolic Churches, is certain; and that this was a general case is very probable, and though I do not think this essential to the being and comfort of a Church, yet, it is a happy and therefore desirable circumstance when a Church is so endowed with a plentiful effusion of the Holy Spirit as to have

It is also very probable that it was usual in the Apostolic Churches to have the Lord's supper every Lord's day; and probably, in some instances, more frequently; yet, this, it is apprehended, was regulated rather by the desires of the people, from the fervour of holy love and devotion than from any imperative rule of christian worship. It is very conceivable that a Church now may be favoured with so lively and abundant an effusion of the spirit as even daily properly to meet for worship and the celebration of the eucharist. But, if a Church were to resolve to do this, or to have it every Sabbath, is there not reason to fear that, without some especial season of refreshing from the spirit, it will sink into cold formality? If this, or any other part of divine worship can be maintained in holy christian vigour, the oftener it can be attended to the better, providing it do not interfere with other necessary duties more appropriate to the time. I apprehend the frequency of celebrating the communion is left by the Saviour open, as a voluntary expression of humility and love by the churches, and that it cannot be shown that weekly communion is binding on us. To my apprehension there is something peculiarly incongruous with this sacred feast of love in the idea of compulsion.

3. I am not aware that we have any scriptural reply to the third query. Money collections are seldom pleasant things, and the apostle Paul seemed desirous to avoid them. For this purpose he directs the Church at Corinth," Upon the first day of the week, (not make a collection, but,) let every one of you lay by him in store, as God hath prospered him, that there be no I Cor. xvi. 1,2, gatherings when I come." 2. Cor. ix. 5. If this plan were generally acted upon now, the burden probably would often seem less, and the effect be greater

and better.

4. As to the word koinōnia, which in Acts xi. 42, is rendered fellowship, it should be remembered that the translators were very learned and honest men, and that therefore, the great probability is that they have given the correct meaning of the word in this place. "To partake and to communicate are words of different signification, and it is evident that the original word generally signifies the former, rather than the latter." See Dr. Doddridge, on Phil. i. 5; also Dr. Whitby, on the same text. Let it also be observed that the original word in 1. Cor. xvi. 1, 2, where it is evidently correctly rendered collection, and

a course, more would be gained by the respect of his coadjutors, than could be lost by ceding the exercise of an authority which is but delegated.

gatherings or collections, is not koinōnia move such and offieer. By pursuing such but logiai, from legō, to collect. I feel no hesitation then to say, that the word in Acts ii. 42 is correctly and properly rendered fellowship, as relating not to money transactions, but to christian friendship and communion.

I have thus replied to the request of my friend in as few words as convenient. No doubt some may think differently respecting some, or all of the subjects. They are perfectly welcome, but these are like many other subjects, sometimes of angry controversy, things on which it becomes every one to be fully persuaded in his own mind, and to act under the general rules of decency, order, and charity.

REPLY TO A QUERY.

To the Editor of the General Baptist Repository. SIR, Your querist of the last Repository inquires "what are the duties of the superintendent of a Sabbath-school." In reply I would suggest that at the present day, when these seminaries for youth have had so long an existence, the simple duties of such an officer ought not to require explanation.

But for the information of Junius-having been some years engaged as a teacher (although I never had the honour of being superintendent)-—from observations I have made in the school with which I am connected, as well as with numerous others with which I have had occasional intercourse,-I remark that those have succeeded the best where that functionary has confined his attention to the general order and management of the department over which he is placed, and at the same time courted the advice and assistance of his fellow-labourers. It always appeared to me that this was the legitimate object of such an election, and that there is no difference in point of power between such an officer and the teacher at the head of his class: "All ye are brethren❞ and should be "fellow helpers together." They should work together, and there should not be any assumption of undue authority in consequence of such temporary elevation, if such it may be called. Still I am of opinion that such a person may do much if he be endued with that wisdom which is profitable to direct, by drawing out and encouraging a latent talent for usefulness amongst his juniors,-and this I apprehend he would find a pleasing duty to do; considering whose the work is, and to that no man ought to live to himself, but endeavour to prepare others for these important duties, so that there would be no lack, should death or other circumstances re

For duly carrying out such an object it is desirable as occasion may offer to induct new officers, and this would apply not only to superintendents but also in other departments of the school; for if the school be large, the assumption of many duties by one individual naturally leads to the neg. lect of some.

Then as to the responsibility either to the Church or to its officers, I would submit that it is better that neither should interfere, unless some very improper persons, actuated by anti-christian principles shall have found a place amongst them. As it will generally be found that those persons practically ac quainted with the workings of such an institution, are the best qualified to direct its operations. I do not mean by this that it is improper for ministers or any other judicious friend to advise, but I certainly do think it unwise for such to interfere authoritatively, and have seen some unhappy consequences result therefrom.

Your querist further asks if the superintendents have the arrangement of anniver.

saries, lectures, &c.? One would scarcely think any one would have the temerity to take such an onus upon him. It is laid down as an axiom in the best of books, that in counsel there is safety, how much better is it then that the teachers as a body, or, if they be numerous, by a committee out of their number, should confer on all such matters and act on the concurrent opinion.

I would also suggest that it is desirable that every school should have written rules in which the teachers should concur, and to these they could at all times refer in cases of difference of opinion, and so prevent any unpleasant reflections which might otherwise accrue, and tend much to the orderly management of all its concerns. Nottingham.

W. B.

DR. CARSON'S WORK ON BAPTISM.

By January next, Dr. Carson's work on Baptism will be ready. Subscribers should send their post-office orders (payable at the General Post Office, St. Martin's le Grand,) for the copies they have taken, to Mr. Spencer Murch, Stepney College, London, during the months of October and November, with their addresses and the most direct mode of forwarding the books, clearly and fully written, that the books may be sent to their respective destinations.

Arrangements are in progress for the dis

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